大毘盧遮那經供養次第法疏 2.10

2.10

二、莊嚴道場門。如金剛者，如理也。大因陀羅者，理具德義也。普皆遍流出者，阿字所出光也。於彼中者，所出光。導師諸佛子者，光所作尊也。水者，能觀定也。白者，本不生理也。蓮者，理離染著也。妙色者，理光也。金剛莖者，無非理也。八葉者，略現毘盧遮那佛德也。具鬚蘂者，恒沙性大悲也。眾寶者，理恒沙德也。常出無量光者，上佛所放佛菩薩也。百千眾蓮繞者，化主所坐。右三頌，現阿字德也。「其上」以下四頌，顯道場莊嚴也。大覺師子座者，即師子者，能降伏煩惱義也。寶王者，能滿眾生願也。大宮殿者，金剛法界宮。寶柱者，諸波羅蜜也。幢蓋者，幢能降伏，蓋能利益。珠鬘者，方便波羅蜜等也。寶衣者，離過義。何以故？自離過、離他過也。香者，戒也。華者，慧也。雲者，𦆔𮉉也。眾寶者，布施等四攝也。雜華者，慈悲等四無量也。嚴地者，生成佛智住持故。繽紛者，繁布義。諧韻所愛聲者，非但有寶，能出常樂我淨聲也。諸音樂者，聞者淨耳根也。賢瓶者，所有無非慧也。閼伽者，能洗煩惱垢也。「寶樹王開敷」以下二頌，顯能化主德。初句直顯能化主。摩尼燈者，如閻浮金色等也。三昧，是定也。總持，是慧也。三昧總持，即是地也。婇女者，般若智，智能養義也。佛波羅蜜者，佛部真言也。等者，等取金剛也。菩提妙嚴華者，蓮華部真言也。菩提，所覺也。妙嚴華，能覺也。方便者，應機也。眾伎者，能說也。妙法音者，諸尊真言也。「以我功德力」以下一頌，顯自他法力德，可知。右釋深祕道場莊嚴也。淺略釋，可知。發願，如上所說。盡心供養本尊，次誦真言作印，次釋虛空藏轉明妃真言門。經曰「爾時如來復說虛空藏力虛空藏轉明妃真言曰」者，猶如虛空不可破壞，一切無能勝者，故名虛空等力。又藏者，如人有大寶藏，隨所欲者自在取之，不受貧乏。如來虛空之藏亦復如是，一切利樂眾生事皆從中出，無量法寶自在取用而無窮竭，故名虛空藏也。轉明者，轉是能生之義，能生此藏、能生一切佛事也。如前所發悲願，謂如以一華供養時，運心遍一切佛及凡聖，皆獻已即迴向一切智智，諸受我施者願以此力令我得如上願。如是願已，以此真言加之，無不成也。初、禮敬一切如來等巧門等（亦是種種門等也）。

Second, the section on adorning the bodhimaṇḍa. 'Like a vajra' means like the principle. 'Mahā-Indra' signifies that the principle is endowed with virtues. 'All flowing forth universally' refers to the light emitted by the letter A. 'Within that' refers to the light that is emitted. 'The guides and sons of the Buddha' refers to the deities produced by the light. 'Water' is the concentration of the contemplation. 'White' is the principle of original non-arising. 'Lotus' is the principle being free from defiled attachment. 'Wondrous color' is the light of the principle. 'Vajra stem' means there is nothing that is not the principle. 'Eight petals' briefly displays the virtues of the Buddha Vairocana. 'Endowed with filaments and stamens' is great compassion of the nature of the sands of the Ganges. 'Various jewels' are the virtues of the principle like the sands of the Ganges. 'Constantly emitting immeasurable light' refers to the Buddhas and bodhisattvas emitted by the Buddha above. 'Surrounded by hundreds of thousands of lotuses' refers to where the presiding transformational lord sits. The three verses to the right reveal the virtues of the letter A. The four verses from 'Above that' onward reveal the adornment of the bodhimaṇḍa. 'The great awakened one's siṃhāsana': 'lion' signifies the ability to subdue afflictions. 'Jewel-king' means being capable of fulfilling the vows of sentient beings. 'Great palace' is the Vajradharmadhātu Palace. 'Jeweled pillars' are the pāramitās. 'Banners and canopies': banners can subdue, and canopies can benefit. 'Pearl garlands' are the upāya-pāramitā and others. 'Jeweled garments' mean freedom from faults. Why? One is freed from one's own faults and freed from the faults of others. 'Incense' is morality. 'Flowers' are wisdom. 'Clouds' are dense and layered. 'Various jewels' are the four means of embracing, such as giving. 'Variegated flowers' are the four immeasurables, such as loving-kindness and compassion. 'Adorning the ground' is because it generates and maintains the Buddha-wisdom. 'Scattered profusely' means densely spread. 'Harmonious sounds of beloved music': not only are there jewels, but they can emit the sounds of permanence, bliss, self, and purity. 'Various musical instruments': those who hear them purify their faculty of hearing. 'Auspicious vase': all that it possesses is nothing other than wisdom. 'Arghya': it can wash away the defilements of afflictions. The two verses from 'The king of jewel-trees blossoming' onward reveal the virtues of the presiding transformational lord. The first line directly reveals the presiding transformational lord. 'Mani lamp' is like the color of Jambū gold and so forth. 'Samādhi' is concentration. 'Dhāraṇī' is wisdom. Samādhi and dhāraṇī are the ground. 'Maidens' are the wisdom of prajñā; wisdom has the sense of nurturing. 'Buddha-pāramitā' refers to the mantras of the Tathāgata family. 'And so forth' includes the Vajra family. 'Wondrously adorned flowers of bodhi' refers to the mantras of the Padma family. 'Bodhi' is that which is awakened to. 'Wondrously adorned flowers' are that which awakens. 'Upāya' means according with capacity. 'Various theatrical arts' mean being capable of expounding. 'Wondrous Dharma sounds' are the mantras of all the deities. The single verse from 'Through the power of my merit' onward reveals the virtues of one's own, others', and the Dharma's power, which can be understood. The above explains the adornments of the profound and secret bodhimaṇḍa. The shallow and brief explanation can be understood. Making vows is as explained above. Making offerings with all one's heart to the iṣṭadevatā, next reciting the mantra and making the mudrā, next explains the gate of the Ākāśagarbha-pravartaka-vidyārājñī mantra. The sūtra says: 'At that time the Tathāgata again spoke the mantra of the power of Ākāśagarbha, the Ākāśagarbha-pravartaka-vidyārājñī, saying': like space, it cannot be destroyed, and none can surpass it; hence it is called 'power equal to space.' Furthermore, 'treasury' (garbha): just as when a person has a great treasury of jewels and takes from it freely according to what they desire without suffering poverty, so too is the Tathāgata's treasury of space. All acts of benefiting and gladdening sentient beings emerge from within it, and immeasurable Dharma-treasures are freely taken and used without exhaustion; hence it is called 'Ākāśagarbha.' 'Pravartaka-vidyā': 'turning' (pravartaka) has the sense of being able to generate; it can generate this treasury and can generate all Buddha-activities. Just like the compassionate vow generated previously, meaning that when making an offering with a single flower, one applies the mind universally to all Buddhas and ordinary or noble beings; having presented it to all, one then dedicates it (pariṇāmanā) to sarvajñajñāna, praying: 'May all who receive my gift, by this power, cause me to attain the vows above.' Having vowed thus, empowering it with this mantra, nothing will fail to be accomplished. First, paying homage to all Tathāgatas through skillful gates and so forth (which also means various gates and so forth).